Thera 3.12: Uttarapala
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(181):Uttarapala Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter III. three Verses =181. Uttarapāla= Reborn in this Buddha-age at Sāvatthī in a brahmin(priest) family, he was named Uttarapāla.1 He saw the Twin Miracle,2 and believing, entered the Monk’s order, and pursued his studies. One day, amid desultory recollections, sensual desires beset him, but after a violent mental struggle, he arrested the corrupting moods (kilesa's), and in earnest meditation won arahantship(enlightenment). Upon that reflecting on his victory, he uttered a 'lion-roar': ---- 252 Paṇḍitaɱ vata maɱ santaɱ alamatthavicintakaɱ,|| Pañcakāmaguṇā loke sammohā pātayiɱsu maɱ.|| || 253 Pakkhanno māravisaye daḷhasallasamappito,|| Asakkhiɱ maccurājassa ahaɱ pāsā pamuccituɱ.|| || 254 Sabbe kāmā pahīnā me bhavā sabbe vidāḷitā,|| Cikkhīṇo jātisaɱsāro natthi dāni punabbhavo' ti.|| || ---- 252 Me seeming wise, indeed, and spent enough In pondering on the things that make for good, Me overthrew fivefold desires of sense, Bewilderers the reason of the world. 253 Though lodged in Māra's(deathlord/satan) reach, by mighty dart Assailed, yet did my strength suffice to win From trap set by the King of Death release. 254 Now are all sense-desires put far away! Now are all rebirths shattered once forever! Destroyed is birth-and-death's eternity! Now comes no more rebirth for me! ---- 1 = Guardian of the North. 2 See p. 36, n. 1. ---- =3.12 181 Commentary on the stanza of Uttarapālatthera= The stanza starting with paṇḍitaṃ vata maṃ santaṃ constitutes that of the venerable Thera Uttarapāla. What is the origin? This one alos, having done devoted deeds of service toward former Buddhas, accumulating acts of merit in this and that existence, had a bridge made on the road of the journey to be gone by the Blessed One Vipassī. On account of that act of merit, he wandered abouty his rounds of repeated rebirths among divine and human beings and was reborn in a brabmin family in Sāvatthi, when this Buddha arose; after having gained the name Uttarapāla, he, on having come of age, happened to have seen the twin miracle, aptly gained pious faith, became a monk and did his monk’s duties. One day, there arose to him lust for sensual pleasure (kāmarāga) when he was reflecting on the sense object (ārammaṇu) which he had enjoyed (anubhūta) under the influence of (vasa) unwise mindfulness. He there and then, controlled his own mind similar to seizing a thief together with his plendered property, became remorseful, rejected every depravity by means of opposed mindfulness (paṭipakkhamansikāra), eagerly indulged in meditation (bhāvanā) doing the deed of developing spiritual insight and attained Arahantship. Hence, has it been said in the Apadāna:–- “When the Blessed One Vipassī was promenading in my presence I became pious-minded and good hearted and had a bridge built for Him. Ninetyone aeons (kappa) ago, it was, when I built the bridge; I do not remember any evil existence; this is the fruitful result of bridge offering. My depravity had been burnt. … Buddha’s instruction had been carried out.” Having, however, attained Arahantship, he spoke three stanzas, roaring the roar of a lion, after having reflected upon his own proper performance (paṭipatta). 252. “Although I was, certainly a wise one, capable (alaṃ) of considering the welfare (attha) regarding the five strands of sensual pleasures of the world, my self- delusion let me down. 253. Having entered the sphere of Māra, I happened to have been pierecd by his firm arrow; but I became able to get myself clearly released from the snare of the king of death (maccu). 254. All sensual pleasures (kāmā) and (now) been forsaken by me; all existences had been cut asunder; rounds of repeated rebirhts had been eradicated; there is no more new existence now. There, paṇḍitaṃ vata maṃ santaṃ means: although I happened tobe endowed with wisdom by way of such wisdom as being made of hearsay learning (suta) and thoughtful learning (cinta). Alamattha vicintakaṃ means: capable of clear consideration of advantage and welfare of oneself and others; in other words, enough (alaṃ) learning (pariyata), thinker of advantage; in other words, capable of destroying depravity for one who sees advantage; the Thera said all this because of his being in the condition of finally last existence. Pañca Kāmaguṇā means; five shares of sensual pleasures beginning with physical beauty and so on. Loke means: the indication of the place of their occurrence. Sammohā means: the cause of unwise mindfulness marked by (nimittaṃ) self delusion (sammoha). In other words, Sammoha means: deluding oneself, maker of self-delusion. Pātayiṃsu means: made to fall from the state of firmness; in other words, they made me fall in the world, me who was desirous of crossing beyond the mundane world; thus, is the meaning. Pakkhando means: having entered accordingly. Māravisaye means; the sphere of depravity (kilesa), the place where the Māra of depravity used to occur; I had gone under his influence; thus, is the significance; in other words, I stood, having accordingly entered it, in the place of the jurisdiction (issariya) of Māra, the youthful divine-being (devaputta). Daḷhasallasamappito means: firm, steady; in other wordss, having been overwhelmed (samappito) by a firm arrow; pierced by the arrow of lust, having hit the heart (hadayaṃ āhacca). Asakkhiṃ maccurājessa, ahaṃ, pāsā pamuccituṃ means: while I am but pulling out such thorns as lust (rāga) and so on with the pair of pincers of the foremost path (magga), I was able to free myself all round from the snare of the kings of death (maccu) reckoned as the bondage (bandhana) of lust (rāga). Sabbe kāmā pahīnā me, bhavā sabbe padālitā means: as a result of that even, all sensual depravity (kilesakāmā) split into several classifications by such specifications as the reality (vatthu) and vision (ārammaṇa) and so on, have been dispelled by me under the influence of (vasena) well-cutting (samuccheda) by means of the noble (ariya) path (magga). Indeed when sensual depravity had been dispelled, sensual pleasure of realities (vatthu kāmā) also become but abandoned. Likewise, all such existences as sensual (kāma) existence and existence of action (kamma) have become cut asunder (padālittā) and destroyed (viddhaṃsitā) with the sword (asi) of the knowledge (ñāṇa) of the path (magga). Indeed, when sensual existences had been cut asunder the existences of spontaneous springing up (upapatti) become but being cut asunder. Because of the state of sensual existences having been cut asunder in this manner, vikkhīṇo jātisaṃsāro, n’atthi’ dānipunabbhavo. The meaning of it has but been said before. This, even, became the exposition of the Arahantship (aññā) of the Thera. The Commentary on the stanza of the Thera Uttarapāla is complete. ----